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A GLIMPSE OF THE MAHABHARATHA 



A critical view expressed by SRi S. T. V. SRINIVASA. 
CHARYULU OF PENTAPADU, West* Godavari Dt., Andhra 
Pradesh, India to Dr, John 0. Smith, Prof, of Cambridge 
University, London, England on 26-11 -1981 . 



From the advent of man on earth, he is seeking to know 
what the creation is, when it was done, How it was done, How 
far it will go, where it ends. Man is a part and parcel of The 
Universal creation. Hence the end and aim of man is to know 
th* creator of the Universe and attain perfection. To achieve this 
purpose, the Indian Sages embodied the entire knowledge in the 
form of Vedas. Etimologically, the word Veda is derived from the 
root "Vid" which means "to know". There are three definitions 
involved in the word Veda. 

(1 ) 'Vidyate' = to be (the existence of self and the 

world Sath) 

(2) 'Vetti' to know (to know the world and the self 

.-- Chith) 

(3) Vindati = to Obtain (Experience of eternal bliss =~ 

Ananda). 

Thus the Vedas are an embodiment of complete knowledge 
pertaining to the Universe, the self (l>, and the creator. (The 
evidence of His 9 existence is a separate topic to be dealt with.) 

Ail the things in the Universe either individually or 
wholly are the embodiments of Veda. The Veda is not a book of 
Sanskrirt literature but It is a matter with which the Universe is 
.composed of ; It is divided into four kinds 



171 

(1) Rigvedttt deals with The Shape which is moulded 

by the element of fire. 

(2) Yajurveda it deals with life which concerns with 

the elmentof wind. 

(3) Samaveda = ft deals with the distant vision which 

concerns with the element of light. 

(4) Adharvano Veda = It deals with Matter i. e., the 

substance of the thing, which is 
composed of the element of water. 

Thus every thing is a Veda. The ancient Sages of India 
investigated the basic elements of creation and expressed the 
Universal knowledge in the shape of words in Sanskrit language, 
't is very difficult to explain the exact meaning of Vedic termino- 
logy with synonimous terms in any other language: But same 
how let us try to understand its idea as far as possible. 

The above four Vedas apply to the Universe which consists 
of five zones. 

1. The earth 2. The Moon 3 The Sun 4 t The Paramestf 
and 5. The Swayambhu. 

The fourth and fifth planes are invisible. By the combina- 
tion of the extracts of the earth and the Sun, ail the living beings 
arerpr^oduced among which man is therhighest product?. Man is a 
Part of the Almighty, As such the quality of the whole must be 
In its part also, though the quantity differs. Gods abode is the 
greatest universe. While man's abode is thersmall body. Wha t 
evenis there in the Universe is in our body, also. If we tally the 
organs? of our, body with the organs of the universe* we will 
experience the divine feeling in us as well as in the world. 

Vyasa wrote the Mahabharatha to explain the meaning of 
the Vedas. So it is well known as "P&nchama Veda". The 
utility of thr Mahabharatha is to get victory of thee ScwL Sot it is 
titled as "Jaya Grandha'V it is intended for ma-n aince he only 



can realise the creator of the univei 

with Him. So the subject matter of the Mahabharatha applies to 
each and every man on earth Irrespective of caste - creed- religion 
or race. All the characters in the Mahabharatha depict the rn0nts| 

"features of human entity, ft is History. (His -j~ Story = History). 
He - Qod or Man. Which applies to past- present - and future 
as well. This meaning is conveyed by the term 'lthi-Ha- Asa' = 
Ithihasa (Epic). It occurs in all times* It is to be understood 

miain I y in tbree aspects namely :- 

1. Materialistic aspect 

2. Spiritual aspect and 

3. Divine aspect 

As ptr the materialistic aspect, the story of the Mahabha- 
ratha occurred in the past about 6,000 (Six thousand) years ago. 
As per the spiritual aspect it occurs in every man at present. And 
as per the Divine aspect it occurs in the Universe always* in 
addition to these three aspects, there is a Mythological aspect 
created by the author to explain supernatural powers. Every man 
who wants to know what he is, must read, the Mahabharatha 
since it deals with the composition of man. Even the very minute 
character of the Mahabharatha, will coincide with our inner 
features. But it will be too elaborate to explain everything in 
this short glimpse. 

The Mahabharatha is the history of man. All the living 
bainga originate from the Solar region. So the Mahabharatha, 
the man's history begins from 'Kasyapa' the divine person of the 
Solar region* The 'Jeeva' comes through rain and enters into the 
Plants on earth. They become food to man. 

The food eaten by man will goto the stomach for diges- 
tion. The digestive fire is called "Bharatha', since it bears food* 
The vessel shaped stomach in which the food falls is called 
'Drona'. By the chemical actions of the fire, the food changes 



173 

Into various forms like blood, skin, bones, flesh, sperm etc. 
a nd finally assumes the subtle form of mind. (Manassu). This 
Manassu is Manushya, IMsra or Arjuna. The plac where food 
melts into liquid, is called "Dm - Pada" = Drupada. Drowpadi, 
his daughter is the power of mind. As such sha is married to 
Arjuna. Arjuna means white i. e , pufemind). 

The author of the IVIahabharatha is Vyasa. Vyasa means 
the Vertebralcolumn in the humanbody. The five Pandavas are 
th functions of the mind. The power of mind is distributed to 
ther sensitive organs. As such Drowpadi has become the wife 
of five brothers. Arjuna is the main character among Pandavas, 
because the mind is the main factor for the functions of other 
organs Oharmaja, Bheema, Nakuia and Sahadev are nothing 
but the features of mind. Dharmaja is the nature of sensitive 
Organs. The anger of rnind against the adverse occurances is 
Bheema. Nakuia is the mental state which is not limited to any 
cult. Such a broad minded man behaves equally with God. Tha 
man equal to God is called 'Saha - Deva'. 

There is another important character Kama. Kama means ar. 
It is the organ of sound. 'Sound is light'. The Sun is the source 
of light. The Sun light itself is his sound. So Kama is thtson of 
the Sun, The sound is produced by the action of air in the wster 
The material body is created by the water. So Kama is placed 
In a box (body) and left in the Ganges Water. The human bcdy 
is Asurs. So Kama went to the Asura (Kourava) side. He is 
made the king of Anga because the ear is only crt anga (argi-n) 
of the body. The ear does not hear good preaching slnct r is 
more attracted by worldly things. So is the case with Kant. 
Kunthi, the mother of Pandavas is Prakrithi (Nature). 

Dhrutharashtra is the Jeeva. 2. Dhritha = to bear 
1. rashtra = body. The jeeva forgets his d.-vine knowlecgt 
when h enters into hnman bedy. Sa Dhrithara^htra is bffnd fey 



174 

birth All his sons are bred with material outlook. There are 
hundred and one main nerves in the human body. These nerves 
with impure blood represent the Kouravas and their bad act.ons. 
Their very names indicate their bad qualities. 

The mind has two aspects i.e. the good and the bad 
The virtual side of mind is Pondavas. The bad aspect of the mind 
s Kouravas. As both the aspects are produced from food, 
Drona = the Vessel which beares the food becomes Guru to 
P.ndavas as well as Kouravas. The internal conflict between good 
and bad ideas of mind is natural to every man. since the creetion 
of man is a mixture of good and bad qualities. The good aspect of 
mind is Arjuna as his mind is pure. 

God manifests where two contradictions meet. So Lord 
Krishna appears with his Universal shape in the middle of opposite 
parties which met in -Kurukshetra' (Heart). By the div ne help, 
m.n conquers the evil spirits in him and attains heavenly kmgdem. 
The good spirit of the man i. e.. 'Dharma' alone can reach heaven 
from where it comes to human birth on earth. 

This idealistic theme is depicted in the eighteen Parvas 
(Chapters) of the Mahabharatha. 

I Chapter = Adiparva acquaints us with various concepts 
of mind and body by enumerating th* births 
of various persons. 

il Chapter = Sabhaparva :- I* deals with the development 
of brain (Cereb. Hum and sensitive organs). 

III Chapter - Aranyaparva :- h deals with the devotion ! 

rr an to obtain divine powers , 

IV Chapter - Virataparva :- Devotion to know the world 

in self 



176 

V Chapter - Udyogaparva :- Trails for the success of soul. 

VI to XI War Chapters - Bheeshma, Drona, Kama, Salya 
and Sowpthikaparvas. These persons who perished in 
the War indicate the main parts of the material body. 

After the evil spirits are conquered the female chapter 
(Sthri Parva) comes. A man must be very careful in female 
affairs to achieve life's end. So this chapter is treated as a 
separate entity. In the end, the man has to perform, some 
ceremonies with 'Sraddha Principles'. Then he attains peace of 
mind. (Santhi Parva). He knows the Universal laws and 
renounces every attachment, All the characteristic features of 
the mind will perish. Only his 'Dharma' reaches Heaven. The 
Mahabharatha begins from man's coming from heaven to human 
birth and ends with his going back to heaven from where. he. c*me 

The historical and literary aspects of the Mahabharatha .$re 
dealt with in so many ways by various critics. But their outlook 
is external only. The real heart of the author which lies hidden in 
the inner spirit of the Mahabharatha has not come to light till 
now. The new interpretation which I have exposed in this 
glimpse, is brought traditionally by my Guru "Anusrutha Vaign*- 
nika' Sri Challa Krishna Murthy Sastry of Matlapalem West 
Godavari District and his Guru 'Vidyavachaspathi', 'Sameeksha 
Chakravarthi' Sri Madhusudhan Oza Jaipur Asthan Pandit o 
Rajasthan, India. 

This new interpretation is based on the authority of 
Vedas of which the Mahabharatha is an off shoot. 



30-U-1981 Sd./- S, T. V, SR1NIVASACHARYULU 



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An .ntroduction to the Knowledge 

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